399Coming Home
Mashyach
…Messiah
9
Yahowah’s Towrah
Perfect for Restoring Souls…
Powerfully and succinctly, without compromise or equivocation, Dowd directly acknowledged the Towrah’s role in his life – and ours. The 19th Mizmowr serves as an exceptional witness in this regard. It is among my favorites.
This Psalm is so magnificent, it is among the first passages cited in An Introduction to God. We have come a long way since then, but its message resonates as beautifully now as it did then.
These Divinely inspired insights begin by acknowledging their author and then by sharing the seldom-discussed fact that creation was the result of a precise calculation.
“On behalf of (la – for) the eternal and glorious Leader (ha natsach – the unending and everlasting splendor and majesty of the ultimate Director, the One who endeavors to continuously guide), Mizmowr | the Lyrics of a Song (Mizmowr – poetic words written to be sung to a melody) of (la) Dowd (dowd – the Beloved, commonly known as David):
The heavens (ha shamaym – the realm of stars and universe) quantify the unit of measure, exactly and accurately (saphar – recount and relate, number and record, while providing a census to convey) of the manifestation of power and the glorious presence (kabowd – the abundance and richness, the energy and 400massiveness, the elegance and great beauty, as well as the rewarding gift) of God (‘el – the Almighty).
Its spreading out in a flat expanse (ha raqya’ – its expansion and transformation into matter which is round, yet thin) makes conspicuous (nagad – makes known, enabling a verdict, reporting this information for a purpose, declaring the message which presents and acknowledges) His handiwork (ma’aseh yaday huw’ – a means to evaluate and ponder His actions, influence, achievements; a compound of ma – to question and ‘asah – to engage and act).” (Mizmowr / Lyrics / Psalm 19:1)
Dowd revealed that we can use the stars to compute creation’s timeline. Doing so, we have concluded that the universe is fourteen billion years old, marking the phase when energy cooled to the temperature of quark confinement, allowing matter to form. Time as a dimension is unmeasurable until matter exists.
The universe is enormous, over ninety billion light-years across. The five percent we understand is four-dimensional, expanding as spacetime. The remaining ninety-five percent, represented by so-called “dark energy” and “dark matter,” remains unknown to us and may represent the fifth and sixth dimensions. Our Creator exists apart from the universe, where, from the seventh dimension, He imparted the precise energy required to initiate the Big Bang, and enabled life to exist and thrive, by speaking it into action – all without diminishing any aspect of Himself.
This is all from our perspective here on Earth, orbiting a second-generation star as carbon-based lifeforms running on a three-dimensional code we call DNA. By measuring the “kabowd – manifestation of power” still emanating from the “raqya’ – spreading out in a flattened expansion” of the universe, we “nagad – come to realize” that, from 401God’s perspective at creation, the entire process transpired over a six-day period.
The disparity between fourteen billion years and six days is mitigated by the realization that time is relative. In the presence of enormous mass, energy, or velocity, time moves more slowly. The difference between the pace of time measured here on Earth today and that experienced at the Big Bang is evident in the CMB, or cosmic microwave background radiation, still measurable all these many years after the universal genesis. It reveals that time was stretched by a constant factor of 1012 power, making six days and fourteen billion years equivalent.
In the big picture, there is a subtlety here that I missed until more recently. Raqyq, which is a cognate of raqya’, reveals that, while expansive, the universe is actually flat – something we did not know until the past few years. Without guidance or purpose otherwise, a singular explosive event should have created a sphere, but instead, we ended up living within an enormous pancake. While there is considerable debate, experimental data from various independent sources confirm that the universe is flat with 99.6% certainty. (Will the Universe Expand Forever, NASA, 24 January 2014, Our Flat Universe – Symmetry, Lauren Biron, and Unexpected Connections, Marcius Yoo, Engineering & Science)
“Day unto day (yowm la yowm) pours out (naba’ – gushes forth, spewing) a proliferation of answers (‘omer – words of intent, declarations and announcements). Night unto night (laylah la laylah) reveals (chawah – makes known and illuminates, displays and explains) knowledge which leads to understanding (da’at – information which facilitates comprehension regarding the implications of the relationship).” (Mizmowr / Lyrics / Psalm 19:2)
The existence of the universe, its unfathomable scale, the proliferation of life and all of its complexity, as well as 402how perfectly and uniquely tuned our planet is to support its existence serve as notice that we were created. And yet, no accounting of our existence would be complete without a complement of instructions and enlightening insights woven into almost everything Yahowah has to say to His people.
“Nothing exists without (‘ayn – there is no substance, and it would all be for naught, empty, negated, and senseless, unsearchable and incurable, calling everything into question without) the Word (‘omer – the answers and promises, these declarations and announcements, that which has been spoken and its intent).
Everything is senseless and nothing matters when (wa ‘ayn – and therefore, our existence is nullified where) the spoken and written words of (dabarym – the statements, accounts, and message, the record and treatise of what has and will happen, communicated by) the Voice which calls out to them (qowl hem – the audible and intelligent sound of speech) is considered outdated, is corrupted or denigrated, and is therefore not (bely – is considered old and thus arcane and worn out, muted, becoming unimportant, is diminished in relevance, is gone without or negated so as not) heard (shama’ – received, perceived, or processed).” (Mizmowr / Lyrics / Psalm 19:3)
‘Emer, from ‘amar, meaning “to speak,” is singular in this passage, something which is fairly uncommon. This suggests that Yahowah speaks to us individually, and that, without the Word, we would be forever estranged from God.
Without language, we are rendered senseless because words are the source of enlightenment. We would be powerless without their causality. We think with words and act upon them. Words are the source of life and the means to relationships.
403Therefore, in this declaration, Yahowah is saying that should we fail to observe His message, or neglect the importance of His Word, our nepesh | soul will cease to exist and our basar | body will return to the dust from which we came.
Yah’s Torah Instructions represent the universal standard undergirding the laws of nature and the covenant of life. The Word of Yahowah is the source of mankind’s mortal existence as well as the means to immortality. And the heavens accurately calibrate Yah’s power.
“This standard of measure (qaw hem – this ability to assess the underlying rules and overall size of that which binds everything together and provides hope as in a confident expectation) has gone forth (yatsa’ – been brought up and produced as an extension of the source) concerning (ba – in association with) all the material realm (kol ha ‘erets – the entire earth), along with (wa – together with) these words (milahym hem – these reasoned arguments and verbal portraits, these communications and proverbs characterizing the truth of this affair) to the uttermost outskirts (ba qatseh – to a point marking the completion of an epoch, to expose the end and the finite nature of time and space) of the Earth (tebel – the world or planet).” (Mizmowr / Lyrics / Psalm 19:4)
This is so beautifully written; nothing is lost even when it is translated into English. Everything fits together and is consistent, from the creation of the universe to its inevitable conclusion, from the similarity between light and the Hebrew language. It all forms an integrated portrait of who we are and why we were conceived.
More than any words ever spoken or written, Yah’s Word has been known longer and by more people than any other message. Over time, it has been misquoted, twisted, and misapplied more than any message ever written – most 404prolifically maligned in the Talmud, New Testament, Quran, Zohar, and Book of Mormon.
Ignorance and inspiration are related in a surprising way. If we knew everything, new insights and discoveries would not be possible. So, while ignorance isn’t bliss, the life of a know-it-all would be tedious and uninspiring, especially over eternity. I share this because I missed something over all these years – Something obvious I had overlooked, lying just beneath the surface. Now, in bemoaning my ignorance, I can also celebrate the inspiration. In the process, we come to better appreciate what happens the more intently we listen to Yah.
The primary form of factual negation in Hebrew is lo’. Secondarily, ‘al is used to present the potential for negation. They are deployed countless times throughout the Word of God. A distant third to these syntactic functions, and used only 47 times, is the noun, ‘ayn – which we’ve already translated twice in Dowd’s soliloquy.
Baly, however, appears less than a third that often, just 14 times among thousands of pages of text. As an adjective, it describes negation in the sense of something seen as old and worn out and thus in need of replacement. As a noun, baly conveys “corrupt and denigrated, disintegrated into nothing of value, and thus voided.” It is based upon the verbal root, balah, which means: "becoming old and outdated, considered arcane and worn out, used up and no longer relevant; having diminished in value over time."
This is interesting because that is precisely the argument Sha’uwl | Paul deployed in his New Testament, wielding it in opposition to Yahowah's inspiration, and dismissing it as the "Old Testament". Knowing this, and disagreeing with his assessment, Dowd | David attributes this to the result of not listening to the Word in the first 405place. As such, this is a warning against those who would replace Yahowah’s Towrah with Paul’s New Testament.
As a result of the denigration and corruption of His Word by religious institutions, and their view that the Torah is either outdated or arcane, billions of souls have ceased to exist. It is a simple request – listen to the Word. This problem is manifest in Judaism because the rabbis claim that only they can interpret the prophets, such that all others ought not to read God’s word for themselves.
The fact is – Yahowah is right. Words are essential. Nothing exists without them. Emphasizing this, we find: “and God said” before each creative event all the way to: “and God said, let us make man in our image.” Without His words, we would not exist. And without the written report Yahowah has provided to us, there would be no hope of spiritual life beyond our physical demise.
In this light, there is another interesting possibility since qaw’s secondary meaning is “the strange blah, blah, blah of nonsensical statements spoken in a foreign language to mock, especially the meaningless guttural rhythmic chants spoken by marchers.” Translated as such, Dowd is seeking to demean both the supposedly enlightened who claim there is no God along with the dunderheads who march against everything Yahowah stands for while chanting irritating and senseless slogans.
“Along with these words (ba hem – in them (masculine plural) and thus denoting the dabarym and milahym – words (both masculine plural) [from 11QPs]), He has set up (sym – He has for a time appointed and established, constituted and fashioned, brought about and placed) a brilliant dwelling (‘ohel – household and home, a sheltered tent and temporary tabernacle; from ‘ahal – to be bright, to be clear, to be brilliant, and to shine (speaking of Dowd)) such that this would be clear regarding the approach of the sun (la ha shemesh – on behalf of clarity 406provided by the brilliance of sunlight),…” (Mizmowr / Lyrics / Psalm 19:4)
Yah isn’t pitching a tent for our nearest star. He is saying that His words will live in a brilliant home, shining brightly and clearly. Further, at the conclusion of the 89th Mizmowr, we are told that, upon his return, the author of these Lyrics will appear as brilliant as the sun before God. This makes shemesh a metaphor for Yahowah’s most brilliant orator. Therefore, Yah is honoring His promise to build a home for Yisra’el’s returning Messiah and King.
It is here in the beloved 19th Mizmowr that we begin to see another pattern develop. To a significant extent, Yada Yahowah is the Voice calling out to God’s people. What we have accomplished through Yada Yah Radio and YadaYah.com to disseminate the Word of God worldwide is considerable. We are likely the first to recognize that Dowd will return as brilliant as the sun. And few have done more to equate ha Mashyach with Gibowr…
“…similar to (ka – like) a bridegroom (chathan – future son-in-law and husband of the Father’s daughter) who goes forth (yatsa’ – who leaves, extending himself to serve) from (min) the tent he has erected for the wedding ceremony (chupah huw’ – his sheltered pavilion and bridal chamber for the upcoming nuptials and to consummate his marriage), he confidently and joyously speaks about his love for relationship (suws – he expresses his fond feelings of appreciation for the association and how much he enjoys it), consistent with (ka) the power and strength of a virtuous and victorious fighter (gibowr – the character of a leader with the strength to prevail, an honorable hero defending his people, a man with prominence who is audacious and courageous, awe-inspiring and victorious) who swiftly and intensely pursues (la ruwts) the Way (‘orach – the road to life and path to explore).” (Mizmowr / Lyrics / Psalm 19:5)
407We know that Dowd is the Mashyach | Messiah, and “Jesus” is not. Having gone where Yahowah’s words have led, it is evident that this Song is autobiographical.
Even within Christian mythology, “Jesus” never married, but Dowd was a bridegroom eight times (Michal, Ahinoam, Abigail, Maacah, Haggith, Abital, Eglah, and Bathsheba). Moreover, Dowd became Yah’s son-in-law by marrying the prophetess, ‘Abygayl | Abigail, a Yahuwdy, whose name means “My Father is Joyful.” It was Dowd, therefore, who traveled from his wedding pavilion, delighted to marry a woman who was similarly inspired by Yah. I have done the same and know the feeling.
Dowd is also the paradigm for gibowr: the most competent and courageous man of God. As a gibowr, Dowd was an empowered military leader with the strength to prevail, a mighty warrior, valiant soldier, and virtuous hero defending his people, a manly man with prominence in the community he influenced, a man who was audacious, awe-inspiring, and victorious.
Thankfully, I have been afforded the opportunity to correct many of my mistakes – including this one where I had neglected to give God’s Son his due. Fortunately, we have been persistent, and Yah is patient and consistent.
While inexcusable, my mistaken identity was somewhat understandable. I had been a Christian most of my life – and thus steeped in the mythology of a faith fixated on “Jesus Christ” as the sum of all things: Lord, God, Messiah, King, Son, and Savior. Turns out, he was none of those things – because he never existed.
Transitioning from brilliant metaphors back to science, and then returning to Yahowah’s timeline once again, the psalmist articulating the Word of God, the Brilliant Light, the Bridegroom, the Son-in-Law, God’s Mighty Defender, and the man devoted to pursuing the Way, revealed…
408“His going forth at this stage of his journey occurs (mowtsa’ huw’ – his pronouncements during this incremental part of his very long mission will be conducted from a place of departure such that his declarations are; from yatsa’ – to go forth) at the completion of a long duration of time and commences from the limits (min qatseh – in association with a period marking the conclusion of a prescribed interval of time regarding finishing the purpose) of the heavens (ha shamaym – of the abode of God and spiritual realm).
His return to complete his course of action will continue (wa taquwphah huw’ – his trajectory and established course for each stage of his journey, his ability to encompass time and space and complete the cycle of events) until its fulfillment at the end (wa ‘al qatsah hem). So, then nothing (wa ‘ayn) will be hidden (sathar – will be lost or concealed) from (min) His warmth and light (chamah huw’ – this source of radiant energy).” (Mizmowr / Lyrics / Psalm 19:6)
In these words, I cannot help but see the full scope of Dowd’s lives, as Messiah, Son, Savior, and King. His journey has traversed time and will soon commence its final and most glorious stage. He will return and complete his mission, fulfilling the final Mow’edym. The full truth will be known as we bask in the light of Father and Son.
There is also a scientific aspect conveyed by his words. The Second Law of Thermodynamics confirms the concept known as the conservation of energy. While energy can be transformed into mass, and mass can be transformed back into energy, neither can be destroyed, ceasing to exist. And when pertaining to Dowd, he and his message will be forevermore.
This brings us to one of Dowd’s most important statements regarding Yahowah’s Towrah. It establishes the 409prophet’s perceptions of God’s Guidance and reveals that the Son of God and Messiah is Towrah-observant.
“Yahowah’s (Yahowah – an accurate transliteration of the name of God guided by His towrah – instructions regarding His hayah – existence) Towrah (Towrah – Source of Teaching and Instruction, Direction and Guidance [plural in 11QPs referring to the uppercase and lowercase Towrah/towrah – both scroll and guidance]) is correct, complete, and perfect (tamym – is entirely right, lacking nothing, without defect, totally sound and genuine, helpful and healing, beneficial and true, manifesting great integrity because it is in accord with reality), returning and restoring (shuwb – changing and transforming, bringing back and renewing, reconstituting the relationship and repairing) the soul (nepesh – an individual’s consciousness representing the essence of one’s life and personal character, including proclivities and aptitude, as well as our ability to observe and respond).
Yahowah’s (Yahowah) testimony (‘eduwth – eternal witness; from ‘ed – everlasting verbal and written memorialization of the perpetual agreement, including evidence and proof and ‘edah – an eternal witness to an enduring and restoring commitment along with the evidence which is being memorialized so that its conditions and precepts are forever remembered) is trustworthy and reliable (‘aman – is instructive and informative, verifiable and readily confirmed, supportive and established, dependable and enduring), making understanding (chakam – enabling the formation of reasoned conclusions by imparting the teaching, instruction, and education needed to make learning and enlightenment leading to comprehension and wisdom) easy for those who are receptive (pethy – simple for the open-minded and readily deduced by those with the capacity to change their thinking; from pathah – open and receptive to pethach – 410these unfolding events leading to the opening of the doorway).” (Mizmowr / Lyrics / Psalm 19:7)
Yahowah’s Towrah is God’s means to our “shuwb – restoration and return.” It is correct and complete. It lays out the essential steps for your soul to transcend mortality and spend eternity in God’s presence.
This being true, there can be no justification for a Christian New Testament, a rabbinical Talmud, an Islamic Quran, or a Book of Mormon. When it comes to the restoration of souls, the Towrah is correct and complete. This then nullifies most of what Paul, Akiba, and Muhammad claimed. As a result, it’s hard to imagine a statement more polarizing than this one. To believe in any of these religions, the faithful must disavow God’s testimony.
In this statement, shuwb, translated as “returning and restoring,” was scribed in the hifil stem, meaning that we are influenced by and benefit from the relationship established between our “nepesh – soul” and Yah’s “Towrah – Teaching.” This is what leads to our restoration and renewal. Further, shuwb was written in the participle form, telling us that our restoration and renewal actually modify our soul, changing and transforming us to enable our return to God. And in the construct form, these benefits flow from the Towrah and are eternally bound to our nepesh.
‘Eduwth is such a simple concept, yet it’s easy to miss its profound implications. These words comprise “the eyewitness account of the events that Yahowah's testimony depicts and the inspiration He conveys.” God “witnessed” all of this, from creation to covenant, from beginning to end. As an ‘Eduwth, He “provided an everlasting verbal and written memorialization of the perpetual agreement, offering the evidence required to prove His veracity.”
411‘Aman reveals that faith is for fools. There is no reason to believe when we “can trust and rely upon what we know to be true.” The “evidence” God provides is not only “instructive, but it is also verifiable,” which is to say, “easily confirmed.” His testimony is “enduring and dependable.”
Also noteworthy, ‘aman was written in the niphal participle absolute, meaning that “trust and reliance” are the actionable link to Yah’s witness. In fact, it is His testimony that facilitates trust and reliance, enabling them through informative instruction which is verifiable and thus confirming.
We have long known and stated that there is a prerequisite for trust: understanding. Without it, we are back to believing. Therefore, Yahowah is committed to helping us “chakam – understand.” He does this in the best way possible, by “teaching us, imparting instructions which help us learn.” When we observe and consider His Towrah | Teaching, we are “equipped to make reasonable decisions and form rational conclusions.”
Knowledge is good, but understanding is far better. And while one can lead to the other, most never make the connection. This detrimental result is by human design. Those who rise to positions of power and influence do not take kindly to rivals – and the best way to prevent the ascension of others is to preclude understanding. This can be achieved by restricting access to information, offering inaccurate information, or providing so much of it that society is lost in a sea of data. This incapacitates the ability to think for ourselves and to exercise good judgment. Such is the role of Political Correctness and its debilitating consequences.
As a result, some know, but few understand. And in light of Dowd’s assessment, since the intended purpose of Yahowah’s testimony “is to make understanding easy,” we 412need to develop an appreciation for his selection of pethy (simple for the open-minded) before we are prepared to concur.
Dowd found this easy since he not only knew Yahowah personally but was also intellectually brilliant. And yet, as a blanket statement, we know that it also applies to all who seek comprehension.
Sometimes Yahowah’s testimony is easy to translate meaningfully and accurately, as is the case with Mizmowr 19:7, in that the only hindrance is the pace of my fingers dancing across the keyboard. At other times, it is a challenge requiring added diligence. But one thing I’ve consistently discovered is that the insights and thus the understanding that can be derived from the witness these words provide are readily forthcoming. I’m never at a loss for what to share.
In the oldest extant parchment of this pronouncement, 11QPs, known as the Great Psalm Scroll because of its substantial length, towrah was written in the plural form as towrowt – instructions and directions. The February 1956 discovery in cave 11 at Qumran of five leather sheets stitched together is known as 11QPS, “The Great Psalms Scroll.” When unrolled in November 1961, it spanned 4.25 meters (14 feet). 11QPs was copied during the auspicious period between 30 and 50 CE – following Dowd's fulfillment of the first three Miqra'ey, and shortly before Sha'uwl's attempt to annul its significance. Edited versions by James Sanders were published a decade later between 1965 and 1967. However, the Great Psalm Scroll was not presented in its entirety until posted online by the Leon Levy Dead Scrolls Digital Library in 2012.
There are a couple of explanations for the difference between the oldest extant copy of the Mizmowr, circa 40 CE, and the version published in the Masoretic Text with the oldest manuscript dating to the 12th century CE.
413The scribe copying what Dowd had written one thousand years before made a mistake and rather than copying twrh, wrote twrwt. In his defense, this Essene was meticulous and was not prone to mistakes.
Dowd understood that towrah meant “teaching and guidance, instructions and directions” and wrote his pronouncement accordingly. He meant to say that Yahowah’s “towrowt – guidance and teaching comprised of His instructions and directions” are correct and complete.
In this autobiographical Mizmowr devoted to prophetically revealing its author’s role in Yisra’el’s return and restoration, Dowd is acknowledging what we surmised when translating Yirma’yah | Jeremiah 31 in preceding chapters. The towrah | guidance that Yahowah will write inside of His Covenant Children concurrent with His return for Yisra’el and Yahuwdah on Yowm Kipurym will be comprised of towrowt | instructions and directions for a different time and situation, such that, as seven-dimensional beings comprised of light, we will be able to explore the universe safely and sanely.
While the implications are profound, regardless if Dowd intended towrah or towrowt, with this one verse, and in just seven words, Yahowah’s beloved Son completely destroyed the religions of Judaism, Christianity, and Islam. Most everything the self-proclaimed apostle Paul, rabbi Akiba, and messenger Muhammad said or wrote was exposed and contradicted by the testimony of the very God all three of these men claimed to represent. As such, the only possible informed and rational decision which can be drawn from these irreconcilable differences is that all four men lied. And that means that the religions they founded are untrustworthy and unreliable.
Regarding the existence of towrowt, I lean strongly in favor of it. Just as I did not provide the same instructions 414to my son when he was three that I do now that he is thirty-three, it would be inappropriate for Yahowah to impart the same directions to seven-dimensional spiritual beings on the verge of exploring the cosmos as He did to the Children of Yisra’el wandering through the wilderness in search of the Promised Land. They are only different in that the circumstances are different, a seven-dimensional being would be wildly different than we are in 3D.
Let’s consider a simple example: once we are in Heaven, time will not flow as it does now. There will be no sunrises and sunsets or phases of the moon. So, we will need a different means to time the Miqra’ey celebrations. In the next life, it would be perfectly appropriate for Yah to teach us how to reduce our dimensionality so that we can enjoy the feasts, whereas these instructions would make no sense in our present form as timebound 3D beings.
There is a statement in the Towrah clearly conveying that there is one Towrah. Therefore, addressing the possibility of a second, “new” towrowt, let’s see if the following forecloses such a possibility or if it is addressing a different matter. It begins…
“And when truly (wa ky) a foreigner (ger – someone of a different ethnicity and place) is living together (guwr – is congregating and dwelling as an alien) with you (‘eth ‘atah), or walking the proper path to enjoy the benefits of the relationship (‘ow ‘asher) in your midst with the intent of becoming part of your lineage within the family (ba tawek la dowr ‘atem – in and among you throughout the generations), and he acts upon and engages with (‘asah – profiting from) the accepting aspect of the Spirit (‘ishah nichowach ryach – the pleasing maternal manifestation of the spirit who makes acceptable) of Yahowah (Yahowah), as you do (ka ‘asher ‘asah), he shall do (ken ‘asah). (Bamidbar / In Questioning the Word / Numbers 15:14)
415For the community (ha qahal – for the congregation), there will be one inscribed prescription for living (chuqah ‘echad – a single clearly communicated and acceptable instruction), for you and for the one who is genetically unrelated (la ‘atem wa la ha ger) who is living together (ha guwr – who is congregating and dwelling) with you (‘eth ‘atah).
It is an eternal prescription (chuqah ‘owlam) throughout your generations (la dowr ‘atah). As it is with you, so shall the foreigner (ka ‘atah ka ha ger) exist (hayah) before (paneh) Yahowah (Yahowah). (Bamidbar / In Questioning the Word / Numbers 15:15)
One (‘echad – exclusively, singularly, and certainly only one) Towrah (Towrah – source of teaching, guidance, direction, and instruction) and (wa) a singular (‘echad – one) means to justifiably resolve disputes (mishpat – method of exercising good judgment regarding what is just and right; a compound of my – to ponder the implications of shaphat – making decisions and resolving disagreements) shall exist (hayah – will be (qal imperfect)) for you and for the person of a different ethnicity (la ‘atah wa la ha ger) who is associating with you (ha guwr ‘eth ‘atah).” (Bamidbar / In Questioning the Word / Numbers 15:16)
I cannot help but rejoice at this and so many other statements affirm that Yahowah is fair, consistent, and trustworthy. Everything He shared with us is straightforward and makes sense – at least until the likes of Akiba and Paul came along, claiming otherwise.
In spite of claims to the contrary in the Talmud and New Testament, Yahowah’s Towrah applies equally and similarly to all ethnicities. There is just ‘echad | one Towrah, and it is correct and complete with regard to returning and restoring souls.
Fortunately, God has more to say about His Towrah…
416“Yahowah’s (Yahowah – an accurate transliteration of the name of ‘elowah – God guided by His towrah – instructions regarding His hayah – existence and our shalowm – reconciliation) principles, directions, and guidance, (piquwdym – instructions and prescriptions which should be considered and acted upon regarding the assigned appointments, as well as the precepts, procedures, and guidelines, because when they are observed, the individual and their circumstances undergo considerable change; from paqad – oversight and caring guidance) are on the level and correct (yashar – are straightforward (and thus neither crooked nor circuitous), upright (and thus do not include bowing down), and agreeable (and thus neither unsuitable nor discordant, neither incongruous nor harsh), they are approved, proper, honest, fair, and pleasing), resulting in a joyful disposition and an elated attitude (leb samach).
Yahowah’s (Yahowah) instructions regarding the conditions pursuant to His relationship agreement (mitswah – His authorized stipulations pertaining to the codicils of His mutually binding covenant contract delineating what He is offering and asking in return) create heirs who are brilliant, perfected, and enlightened (bar – providing light for His offspring leading to understanding, creating supernatural children who are radiant while fostering favoritism among those choosing to participate in a special relationship as sons and daughters), illuminating the proper perspective (‘owr ‘ayn – shining a light for the eyes to see, enabling insightful observation).” (Mizmowr / Song / Psalm 19:8)
In this passage, yashar can be an adjective or verb. As an adjective, it modifies Yahowah’s directions, affirming that they are “correct, proper, and pleasing.” And as a verb, yashar tells us that Yah’s directions cause those who avail themselves of these instructions “to be right, upright, approved, and pleasing.”
417I have consistently rendered mitswah as either “terms of the relationship” or “instructive conditions regarding the agreement,” or some variation thereof. And yet, almost every lexicon supplies a single word, “command,” which I seldom use. In this regard, mitswah is like yare’ | revere vs. fear and Towrah | Teaching vs. Law where the primary definition is consistently ignored.
Mitswah is a compound of my, meaning “to inquire about the who, what, why, when, where, and how of a matter,” and tsawah, which is the verb in question. The lexicons typically parrot one another and define it as: “command, order, tell, instruct, or give direction to someone pertaining how they should respond in the context of the relationship between the speaker and the recipient.” Secondarily, it means to “appoint and assign a role or function.” To this, other Hebrew / English dictionaries suggest that tsawah can be rendered as “urge, guide, enjoin, determine, arrange, constitute, and commission.”
Consistent with the nature of the Father, and in concert with His Covenant, after having “my – pondered the who, what, why, when, where, and how of this matter,” I have consistently chosen to interpret tsawah as “to tell, instruct, or give direction to someone concerning how they should respond in the context of the relationship between the speaker and the recipient.” This is regarding the “arranged and constituted guidance” pertaining to the “instructive terms of the relationship.”
This rendering is comprehensive and expansive, which is consistent with amplified translations. Also, while consistently appropriate within the context mitswah is deployed, the question remains whether the “commanding and ordering” interpretations are religiously and politically inspired and thus inappropriate. After all, there is no room for freewill in the context of an order or a command, which seems to defeat the purpose of the Covenant. Further, the 418addition of the my interrogatory is senseless in conjunction with a command. Orders are followed, not questioned.
Tsawah first appears in Bare’syth / In the Beginning / Genesis 2:16, 6:22, and then in 21:4. It is used again at the conclusion of the Towrah in Dabarym / Words / Deuteronomy 15:15. Since our lives depend on our correct response to Yahowah's instructive conditions and His relationship agreement, let’s consider the implications.
It does not seem plausible considering the setting and the nature of their relationship that Yahowah would have issued a “commandment” to ‘Adam…
“Then Yahowah Almighty provided instruction regarding the relationship (tsawah) on behalf of the man, ‘Adam, approaching to say, ‘From every tree of the Garden, you can eat all you would like, and yet from the tree of understanding good and bad, of being able to comprehend the difference between that which is beneficial or wrong, you should not make a habit of eating from it. This is because, in the day you eat from it, the ongoing specter of death will be the inevitable result.” (Bare’syth / In the Beginning / Genesis 2:16-17)
Yahowah’s next up close and personal relationship with humankind was with Noach | Noah. Of God’s volunteer shipbuilder and lifesaver, we read…
“And so, Noach engaged in a manner consistent with everything which was beneficial to the relationship that God had instructed in the process of guiding and commissioning him (tsawah ‘eth huw’), likewise, therefore, doing it.” (Bare’syth / In the Beginning / Genesis 6:22)
Having written extensively about God’s directions pursuant to the Ark, it is patently obvious that Yahowah’s guidance to Noach consisted of instructions rather than 419commands. Had God been looking for an unthinking subordinate instead of a partner, it would have been far easier to skip the boat and airlift Noach’s family and the animals to a safe location north of the Caucasus Mountains. However, we would be deprived of this story which explains how working together with God according to His tsawah | instructions is consistent with the intent of the Covenant.
Validating the appropriateness of associating mitswah and its root, tsawah, with the instructional conditions pertaining to the Covenant relationship, it is presented specifically in this context in the following statement. Addressing ‘Abraham’s response to the fifth and final condition of the Covenant, we read…
“Therefore, ‘Abraham circumcised Yitschaq, his son, when his son was eight days old according to God’s instructional conditions for the relationship (tsawah) regarding him.” (Bare’syth / In the Beginning / Genesis 21:4)
I'd like to share one additional reference before I rest my case. Since Dowd authored this Mizmowr, it's fair to say that his characterization of tsawah is definitive, outweighing the scholarly opinions populating lexicons three thousand years later. Right after he was anointed Mashyach and empowered by Yah's Spirit, Dowd was tasked with considering the implications of tsawah. This is a narrative regarding the words an ordinary father spoke to his son…
“Dowd arose early in the morning and left the flock with an observant individual. Uplifted and free of concerns, he set out, traveling in a way which was consistent with Yshay’s instructive conditions and guidance regarding the relationship with him (tsawah huw’).” (Shamuw’el / Listen to Him / 1 Samuel 17:20)
420Yshay was Dowd’s dad, not his superior officer barking out a command or a god delineating a commandment. And it is evident that Dowd capitalized upon this guidance because he would soon confront Goliath.
Since Dowd’s first use of tsawah, the actionable aspect of mitswah, precludes “command, order, or commandment,” we are on solid ground eliminating these incompatible notions from our translations.
Continuing through the text of Mizmowr 19:8, immediately after mitswah, we return to one of Hebrew’s most mesmerizing terms – bar. Here it was translated as “create heirs who are brilliant, perfected, and enlightened.” When we initially encountered bar in Mizmowr 2:12, we rendered it as “the radiant and favorite son, the brilliant and purifying heir.” Bar speaks of a brilliant son, his ability to perfect, and how this leads to an inheritance. These are all Dowdian concepts.
Bar is the path to purification leading to becoming an heir and is thus evocative of Matsah and Bikuwrym. And so, to fully appreciate its use here in Mizmowr 19:8, let’s turn back to the 2nd Mizmowr. Speaking of how we respond to our Heavenly Father’s beloved Son, Dowd | David, we read…
“With reverence and respect (ba yare’ – in admiration and deference) work with and serve alongside (‘abad ‘eth – expend considerable energy and intensity to the mission of accompanying and assisting with) Yahowah (Yahowah) and rejoice (wa gyl – and be joyful over the most favorable and delightful situation) to the point of quivering (ra’ad). (Mizmowr 2:11)
Reach out and touch, contacting as a sign of affection, demonstrating your mutual adoration for the relationship (nashaq – passionately brush up against and be seen together with, even kindle a fire alongside and kiss 421to demonstrate your affinity for) with the radiant and favorite son, the brilliant and purifying heir (bar – the illuminating and enlightening child with an inheritance who chose to provide moral cleansing and intellectual understanding, selected and dispatched to conceive supernatural children who are radiant, fostering favoritism among those choosing to participate in this special relationship as sons and daughters, contributing to the conception of descendants who are bright and pure, akin to cleansed and purified grain, thereby paving the way to an inheritance, to enlightenment, and to comprehension), lest (pen – to eliminate any apprehension that) he becomes indignant and displeased (‘anaph – he becomes angry and averse) and you perish (‘abad – you are destroyed, ceasing to exist for having squandered the opportunity by wandering away (qal imperfect)) in this way (derek – in this manner).
For indeed (ky – because), his righteous indignation (‘aph huw’ – his resentment and animosity) can be kindled (ba’ar – can be ignited and caused to burn) for a few and for very little (me’at – for a trifling few) comparatively (ka).
Joyful with me and blessed by me (‘ashery – fortunate in the relationship with me, stepping along the straightforward and correct path which gives meaning to life with me providing the proper place to stand and live as a benefit; a compound of ‘asher – to benefit relationally with ‘any – me) are all (kol – is everyone) who put their trust in him (chasah ba huw’ – who find the safe place by relying on him and confiding in him, seeking refuge along with him).” (Mizmowr / Lyrics to be Sung / Psalm 2:12)
This is clearly one of the most poignant proclamations ever made – one rooted in truth so profound our position on it determines the fate of our soul.
422The magnificence of Mizmowr 19:8 concludes brilliantly with “‘owr ‘ayn – illuminating the proper perspective.” The radiance of Yahowah’s beloved Son “shines a light for our eyes to see, enabling insightful observations leading to understanding.” With his words, he “sheds a brilliant light on the means to enlightenment and thereby obliterates the darkness,” helping us to become “perceptive and aware and thus able to see the light.”
Herein, Yahowah’s Towrah is equated to His testimony, His witness to His directions, and His instructions embodied within the terms and conditions of His binding Covenant contract. And all of these things are associated with our restoration and renewal, with attaining wisdom and understanding, and now with the brilliant Son and the light he provides.
It addresses God’s purpose, which is to form a relationship with us, and His promise, which is to make our adoption possible and enduring, both of which require us to be perfected and acceptable. In this way, this serves as a good summation of the Towrah.
The message in the 2nd Mizmowr coalesces with its affirmation in the 19th Psalm regarding the presence of bar, making it starkly apparent that the Zarowa’ made the ultimate sacrifice, and for having done so, he deserves our respect. The benefits of the Miqra’ey and Beryth accrue to those who acknowledge and appreciate what he has achieved.
Dowd volunteered to serve his people, and yet, Jews universally deny everything he said and did in this regard. This left the door open to Christianity, a religion predicated on transferring the Messiah’s accolades and accomplishments to a misnomer and myth.
As a result, Yada Yahowah is now essential reading. It is only within its pages that you will find these exceptionally important prophecies pertaining to Father 423and Son, our Messiah and Savior, disclosed. Yada Yahowah stands alone as one Voice against billions.
To live, accept and, indeed, appreciate what Father and Son accomplished during Chag Matsah and what they will provide on Kipurym. Since they opened the door to life in the Covenant, capitalize by walking through it.
Yahowah deserves our respect too. He has earned our trust. Not just for His sake, but for our own.
“A reverence and respect for (yir’ah – demonstrating a profound appreciation for what it means to be revitalized and restored while astonished by the awesomeness of the superior nature 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) are cleansing and restoring (tahowr – is perfecting and renewing, enabling individuals to present themselves for purification so that they can be pronounced clean and flawless, free of all impurities and majestically brilliant), sustaining and establishing one’s presence (‘amad – causing one to remain and endure, continuing to abide standing upright and present (qal participle)) forever (la ‘ad – for eternity as a result of the witness, to approach and draw near the source of the testimony for an unlimited duration of time).
Yahowah’s (Yahowah – an accurate transliteration of the name of ‘elowah – God guided by His towrah – instructions regarding His hayah – existence and our shalowm – reconciliation) means to exercise good judgment and to justly resolve disputes (mishpat – the means used to achieve justice and to make sound decisions; from my – to ponder the who, where, why, when, and how of shaphat – rendering rational decisions based upon thoughtful evaluations of accurate and complete information) are continually trustworthy and reliable 424(‘emeth – are enduring, dependable, honest, consistent, and true forever). They are totally right and completely vindicating (tsadaq yahdaw – they are of one accord working in unison to prove one’s innocence, all together and united, correct and justifying, causing the recipient to be upright, acceptable, cleared of all wrongdoing, righteous and acquitted (qal perfect)).” (Mizmowr / Melodious Lyrics / Psalm 19:9)
The Towrah was written to liberate and save, not control or condemn. Its purpose is to guide us to a relationship and away from religion. Everything we need to know about Yahowah and His Son is presented therein. The Towrah gives life meaning.
Emphasizing the importance of properly valuing the role the “mishpat – means used to achieve justice and resolve disputes” plays in “tahowr ‘amad – restoring and sustaining” us, and of “tsadaq – vindicating” us, God is saying something we should all celebrate.
It would be helpful to write the following passage on a slip of paper and insert it into the offering plate of any church or synagogue instead of money. Speaking of the reliable and vindicating nature of the mishpat, Yahowah encouraged Dowd to write…
“Desire and covet them (ha chamad – treasure them and find pleasure in them) instead of (min – rather than) gold (zahab – money), even beyond an abundance of precious metal (wa min paz rab – instead of anything and everything man has refined to any extent and called great).
They are sweeter and more pleasing than honey (wa matowq min dabash – they are more satisfying and pleasant, agreeable and acceptable, even more enjoyable than honey) or the overflowing flattery of enticing words (wa nopheth tsuwp – or the uplifting of excessively sweet-sounding speech and verbal gymnastics or the brandishing of honeycombs).” (Mizmowr / Song / Psalm 19:10)
425Continuing to speak of Yahowah’s “mishpat – means to exercise good judgment,” describing His decision-making as presented in His Towrah, the Messiah affirms…
“Moreover (gam – also in addition), Your coworker (‘ebed ‘atah – he who serves with you) is educated and enlightened by them, respected and shining brightly because of them (zahar ba hem – he is radiant because of them and is taught by them, thereby helping him achieve a higher status as a consequence of their future fulfillment).
By focusing upon and observing them (ba shamar hem – by closely examining and carefully considering them), there are tremendous rewards and abundant benefits (‘eqeb rab – there is a profound consequence and great merit along with an abundance of trustworthy compensation).” (Mizmowr / Song / Psalm 19:11)
I concur. Eternal life after being perfected by God is a highly desirable outcome. Adoption into Yahowah’s Covenant Family is even better. Being enriched, empowered, and enlightened are also tremendously beneficial.
This is what Dowd got out of observing the Towrah | Instructions of Yahowah and then by acting upon his Father’s Guidance. If it was this beneficial for the Son of God and the Messiah, it’s suitable for us as well.
Yahowah’s Son and coworker is acknowledging that his status is elevated by his participation in the mishpat – which was manifested through the fulfillment of the Miqra’ey. He has grown in respect and now shines brightly in his Father’s presence. Further, it was by observing the mishpat, as provided through the Mow’edym, that the tremendous rewards and benefits of the Beryth are afforded to God’s children.
Anytime I feel the compunction to challenge something a prophet has revealed, I’m reminded of my 426limitations. Dowd’s curiosity was tempered by similar discretion.
“Who has the ability to comprehend (my byn – asking the question, who can perceive or comprehend, or how would we form the connections to understand) a misleading statement or lapse in judgment (shagya’ah – an error or mistake, willful or inadvertent ignorance; from shagah – an error which leads astray, which intoxicates and clouds one’s judgment, misleading them) among that which is either unknown or unknowable (min satar – from that which is concealed from our purview, or is beyond our capacity to know)? I’m innocent of such charges (naqah ‘any – I am not guilty of doing this).” (Mizmowr / Song / Psalm 19:12)
As an example of this, I recently watched a documentary on time as the fourth dimension, and it put me in my place. While we can measure its influence, we do not have the capacity to fully comprehend how another dimension intersects those we currently experience. A physical being cannot enter the fourth dimension, and even if we could, we don’t have the mental prowess to navigate in it or the capacity to endure it.
The energy would incinerate us, the noise would overpower us, the instability would evaporate us, and the computations needed to function in it would overwhelm us. It would be as caustic to us as trying to slice and dice ourselves to fit into two dimensions.
One of the many reasons that I advocate on behalf of an incremental towrah moving forward is that there is an unimaginable amount of instruction and mental processing capability needed to thrive in the 4th, 5th, 6th, and 7th dimensions, vastly more than we currently need or could possibly comprehend.
Therefore, I appreciate Dowd’s humility. We should be cautious in our conclusions so that we do not overstep 427our bounds. We have a lot to learn, and fortunately, we have a wonderful teacher and oodles of time.
As long as we don’t let our egos get in the way, and as long as we avoid being presumptuous, the universe is ours, along with everything in it.
“Furthermore (gam), restrain (chasak – withhold and spare, stop from occurring) Your coworker (‘ebed ‘atah – Your associate, servant, and one who works with You) from acting arrogantly or presumptuously, disrespectfully or inappropriately (min zed – away from insolence or being self-willed, against contempt and scorn). Do not let them have influence over me or allow me to be perceived this way (‘al mashal ba ‘any – do not let them govern or rule over me, have any authority or control over me, or be associated with me, tersely defining me by portraying me like this as a form of ridicule).
Meanwhile (‘az – simultaneously, then, and therefore, even thereafter), I will be totally prepared and successful (tamam – I will be ready to get the job done, and will do so without ceasing or error, always ready for action and unimpaired). And I will be innocent (wa naqah – then I will be not guilty of committing and free) from (min) the great transgression (pesha’ rab – significant revolt, meaningful defiance, or extensive rebellion, an enormous crime, or a large offense).” (Mizmowr / Song / Psalm 19:13)
Dowd’s résumé surpasses everyone’s, and actually, it is superior to the sum of all others. Every worthy accolade and monumental achievement are his. He wasn’t just called the Son of God, the Messiah, and King of the Universe, Yahowah referred to Dowd as ‘Elyown | Almighty God in Mizmowr 89:27. He was courageous in the defense of his people and magnanimous in saving them. Sooooo, one would forgive him if his confidence occasionally became a source of pride. And yet, that is not what we are witnessing.
428In this context, the “great transgression” must be one or more of the following: 1) Being unwilling to acknowledge that Yahowah created the universe, 2) Failing to learn from God’s creative process, 3) Not having an appreciation for the Word of God, 4) Rejecting the role attributed to Dowd with regard to the Beryth, Miqra’ey, and Yisra’el, 5) Choosing not to recognize that the Towrah is accurate and complete, nor capitalizing upon its contribution to restoring our soul, 6) Failing to comprehend Yahowah’s testimony, 7) Rejecting the pleasure of God’s inscribed prescriptions for living, 8) Being unwilling to accept the conditions of the Covenant or acknowledge that they are correct, 9) Choosing not to respect Yah, 10) Turning a blind eye to Yahowah’s means to exercise good judgment and justly resolve disputes, 11) Valuing wealth over the relationship, 12) Failing to capitalize on Yah’s desire to enlighten us for our benefit, 13) Pretending to be a know-it-all, 14) Not following Dowd’s example of being prepared and ready for action so that we too can be successful, 15) Being presumptuous, self-willed, or disrespectful toward Yahowah or His testimony.
It is a long list, but it isn’t burdensome to abstain from any of these objectionable behaviors.
Should there be a singular reason for a person to be judged as having committed the most egregious crime, it would have to be either acting presumptuously and disrespectfully or failing to be prepared to get the job done, which are the last two items on this list. And in context, they are really one and the same. If we observe and accept Yahowah’s Towrah and all it represents, we will always be prepared and will never be disrespectful.
Speaking of the benefit of embracing every instructive statement in this list, Dowd asks of Yah…
“Let the words of my mouth (‘emer peh ‘any – the statements I orally convey) and the thought processes 429behind (wa higayown – the meditation and corresponding communication) sound decision-making and reasoned responses (leb ‘any – pertaining to being reasonable and responsive with regard to my intuition and intentions, derived from me executing good judgment) be genuinely and consistently (hayah – exist as (qal imperfect jussive – literally, continually, and by choice)) acceptable and pleasing (la ratsown – desirable and satisfactory, in sync with Your will and Your approval) in Your presence (la paneh ‘atah – before You), 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 rock (tsuwr ‘any) and (wa) my redeemer (ga’al ‘any – my kinsman who delivers me from harm’s way).” (Mizmowr / Song / Psalm 19:14)
This is not only what Yahowah desires, and therefore wants to achieve, it is the natural extension of being Towrah-observant. As we grow from Pesach, Matsah, and Bikuwrym into Shabuw’ah and Taruw’ah we are prepared to enter Heaven. And since one step leads to the next, we can anticipate a glorious reunion during Kipurym which enables the celebration of Sukah.
Slightly less amplified, here again is what I consider to be among the most important statements ever written regarding Yahowah’s Towrah Guidance and Instruction…
“On behalf of (la) the eternal Leader and glorious Guide (ha natsach), a Mizmowr | the Lyrics of a Song (Mizmowr) of (la) Dowd (Dowd).
The heavens and universe (ha shamaym) quantify the unit of measure, exactly and accurately (saphar) of the manifestation of power and the glorious presence (kabowd) of God (‘el). Its spreading out in a flat expanse (ha raqya’) makes conspicuous (nagad) His handiwork (ma’aseh yaday huw’). (Mizmowr 19:1)
430Day unto day (yowm la yowm) pours out (naba’) a proliferation of answers (‘omer). Night unto night (laylah la laylah) reveals (chawah) knowledge which leads to understanding (da’at). (Mizmowr 19:2)
Nothing exists without (‘ayn) the Word (‘omer). Everything is senseless and nothing matters when (wa ‘ayn) the spoken and written words of (dabarym) the Voice which calls out (qowl hem) is considered outdated, is corrupted or denigrated, and is therefore not (bely) heard (shama’). (Mizmowr 19:3)
This standard of measure (qaw hem) has gone forth (yatsa’) concerning (ba) all the material realm (kol ha ‘erets), along with (wa) these words (milahym hem) to the uttermost outskirts (ba qatseh) of the Earth (tebel). (Mizmowr 19:4)
Along with these words (ba hem) He has set up (sym) a brilliant dwelling (‘ohel) such that this would be clear regarding the approach of the sun (la ha shemesh), (Mizmowr 19:4) similar to (ka) a bridegroom (chathan) who goes forth (yatsa’) from (min) the tent he has erected for the wedding ceremony (chupah huw’), he confidently and joyously speaks about his love for relationship (suws), consistent with (ka) the power and strength of a virtuous and victorious fighter, the most courageous, capable, and competent man (gibowr) who swiftly and intensely pursues (la ruwts) the Way (‘orach). (Mizmowr 19:5)
His going forth at this stage of his journey occurs (mowtsa’ huw’) at the completion of a long duration of time and commences from the limits (min qatseh) of the heavens (ha shamaym). His return to complete his course of action will continue (wa taquwphah huw’) until its fulfillment at the end (wa ‘al qatsah hem). So, then nothing (wa ‘ayn) will be hidden (sathar) from (min) His warmth and light (chamah huw’). (Mizmowr 19:6)
431Yahowah’s (Yahowah) Towrah | Teaching and Guidance (Towrah) is correct, complete, and perfect (tamym), returning and restoring (shuwb) the soul (nepesh). Yahowah’s (Yahowah) restoring testimony and eternal witness (‘eduwth) is trustworthy and reliable (‘aman), making understanding (chakam) easy for those who are receptive (pethy). (Mizmowr 19:7)
Yahowah’s (Yahowah) principles, directions, and guidance (piquwdym) are on the level and correct (yashar), resulting in a joyful disposition and an elated attitude (leb samach).
Yahowah’s (Yahowah) instructions regarding the conditions pursuant to His relationship agreement (mitswah) create heirs who are brilliant, perfected, and enlightened (bar), illuminating the proper perspective (‘owr ‘ayn). (Mizmowr 19:8)
A reverence and respect for (yir’ah) Yahowah (Yahowah) are cleansing and restoring (tahowr), sustaining and establishing one’s presence (‘amad) forever (la ‘ad).
Yahowah’s (Yahowah) means to exercise good judgment and to justly resolve disputes (mishpat) are continually trustworthy and reliable (‘emeth). They are totally right and completely vindicating (tsadaq yahdaw). (Mizmowr 19:9)
Desire them (ha chamad) instead of (min) gold (zahab), even beyond an abundance of precious metal (wa min paz rab). They are sweeter and more pleasing than honey (wa matowq min dabash) or the overflowing flattery of enticing words (wa nopheth tsuwp). (Mizmowr 19:10)
Moreover (gam), Your coworker (‘ebed ‘atah) is educated and enlightened by them, he shines brilliantly because of them and is taught by them, thereby 432becoming respected and holding a higher status as a consequence of fulfilling them in the future (zahar ba hem). By focusing upon and observing them (ba shamar hem), there are tremendous rewards and abundant benefits (‘eqeb rab). (Mizmowr 19:11)
Who has the ability to comprehend, forming the proper connections to understand (my byn) a misleading statement or lapse in judgment (shagya’ah) among that which is either unknown or unknowable (min satar)? I’m innocent of such charges (naqah ‘any). (Mizmowr 19:12)
Furthermore (gam), restrain (chasak) Your coworker (‘ebed ‘atah) from acting arrogantly or presumptuously, disrespectfully or inappropriately (min zed). Do not let them have influence over me or allow me to be perceived this way (‘al mashal ba ‘any).
Meanwhile (‘az), I will be totally prepared and successful (tamam). And I will be innocent (wa naqah) from (min) the great transgression (pesha’ rab). (Mizmowr 19:13)
Let the words of my mouth (‘emer peh ‘any) and the thought processes behind (wa higayown) sound decision-making and reasoned responses (leb ‘any) be genuinely and consistently (hayah) acceptable and pleasing (la ratsown) in Your presence (la paneh ‘atah), Yahowah (Yahowah), my rock (tsuwr ‘any) and (wa) my redeemer (ga’al ‘any).” (Mizmowr / Song / Psalm 19:14)
