711Coming Home
Dowd
…Beloved
12
Redeemed
Enjoying Eternal Life…
As the days diminish for us to make an impression on Yisra’el, now just 17 months from the Shabuw’ah Harvest in May 2026, there is the possibility that this, the 35th book on the shelf at YadaYah.com, will be the last. When it is completed, I’m devoting the lion’s share of my time to producing video programming to draw attention to all we have learned these past 23 years.
If this is the final volume, then I want to give our beloved King the last word. And while we have closely examined and carefully considered 66 Mizmowr in our journey home, this leaves 84 to be explored. In the order of things, the next numerically is the 32nd Psalm. So, without further ado, here are some of the affirmations and surprises from our Savior’s pen. It begins with an auspicious declaration…
“A Poem of circumspection for understanding (maskyl la – instructive and prudent lyrics by) Dowd (Dowd – the Beloved).” (Mizmowr / Song / Psalm 32 Introduction)
Few things are more vital to our survival than coming to appreciate all Dowd means to us – past and future. And here, the man, himself, is offering to be our teacher, to instruct the circumspect so that we might be prudent in our investigation of the most interesting man in the world.
Since his greatest achievement was carrying our guilt away from us on Matsah in the 80th Yowbel year of 4000 712Yah, and concealing it within the sightless and lightless confines of She’owl, the benefit tops his list…
“Delighted by the favorable outcome of being blessed by advancing along the path leading to the benefits of the relationship (‘ashry – happy to show the way to get the most enjoyment out of life; from ‘asher – advancing on the straight path to reveal the advantages of the right way) is the one whose guilt from having been defiant and rebellious (pesha’ – whose crimes, faults, and offenses) has been lifted up and carried away (nasa’ – has been removed and borne by another (qal passive participle)), whose offenses against the standard for having missed the way and gone astray (chata’ah – transgressions as a result of having been wrong) are hidden and concealed (kasah – are shrouded and unknowable (qal passive participle)).” (Mizmowr / Song / Psalm 32:1)
By being prudently circumspect, diligently observing the lyrics the Messiah Dowd scribed 3,000 years ago, we come to understand the method he deployed to perfect the Children of the Covenant. And it is as I have surmised from the beginning.
When we ‘ashry | walk along the correct path through the Mow’ed Miqra’ey, following Dowd’s example, with UnYeasted Bread, the step after Passover, one of the benefits the Children of the Covenant receive is that as a result of Matsah our souls are perfected. This is the result of what our King has done by nasa’ | lifting from us and carrying away our pesha’ | guilt. There are few, if any, insights into our redemption more important than this.
Pesha’ is broad-based defiance against God and societal rebellion in opposition to Him. It is a widespread and common cultural problem. It is, therefore, political and religious malfeasance and not individual sin. Pesha’ is what separates mankind from God. It is why walking away 713from its caustic and controlling influence is the prerequisite for participation in the Covenant.
But there is more to this story. Not only is our prior religious rebellion removed, so is everything we have done to run afoul of God, misconstruing the way to Him while wandering away from Him. Chata’ah speaks of being wrong, missing the way, and going astray.
Better yet, Dowd did more than lift off and carry away our pesha’ and chata’ah; he buried them inside the deepest, darkest, most impenetrable, and inescapable prison in the universe. This is better than locking it up and throwing away the key because the Son of God carried everything we have said inaccurately or done inappropriately in conflict with Yahowah’s testimony into She’owl | Hell and left it there. Our prior religious guilt and propensity to be wrong have been kasah | hidden and concealed in a place where they can never be uncovered or known again.
As a result, without any evidence against us, we are deemed right with God, perfect, innocent, and acquitted. There is no trial, no judgment, and no forgiveness for the Children of the Covenant because our guilt is no longer relevant or appropriate. It has been taken to a place where God, Himself, cannot go.
It is these realizations which make Dowd, the Miqra’ey he fulfilled, the Beryth he enabled, and the Towrah that guided him, relevant and essential. Further, by scribing these vital insights in the lyrics of the 32nd Mizmowr, Father and Son are revealing something equally important: maskyl | understanding is the product of diligent investigation and disciplined analysis, whereby comprehension is the result of making informed and rational connections.
As evidence of this, in the 3,000 years since Yahowah inspired Dowd to write these lyrics, and in the 2,000 years since they fulfilled them, I am the first to comprehend and 714explain the process behind how we are perfected during Matsah. And I came to appreciate the means by which the Beryth and Miqra’ey work in harmony to deliver this result by examining their testimony and making the proper connections to understand.
The path to Yahowah paved by the Messiah is clearly articulated, consistently presented, and straightforward, but not obvious. Those who capitalize upon it have done their homework. If exercising good judgment by judiciously processing information while being discriminating and discerning, then forming rational conclusions based upon the evidence is appealing, you have a lot in common with Yahowah, Dowd, and the Covenant Family.
As a result of what Father and Son accomplished during the Spring Miqra’ey, particularly during Chag Matsah, we appear perfect in God’s sight…
“Pleased and fortunate, blessed by advancing along the correct path leading to the benefits of the relationship (‘ashry – happy to show the way to get the most enjoyment out of life by advancing on the straight path to reveal the advantages of the right way) is the man (‘adam – the person) to whom (la huw’ – concerning him) Yahowah (YaHoWaH – accurately transliterated based upon hayah and towrah) does not impute or consider (lo’ chashab – does not reckon, regard, or record) guilt or injustice as a result of twisting and distorting the truth (‘awon – wrongdoing and liability associated with bending, corrupting, and perverting the evidence), and in whose breath and spirit (wa ba ruwach huw’ – or in his mind, heart, and response) there is no deceit, lethargy, or ineptitude (‘ayin ramyah – there is no treachery or fraud, laziness or shiftlessness, refusing to work or engage).” (Mizmowr / Song / Psalm 32:2)
This is an affirmation of what we just read. The reason 715that Dowd took our guilt into She’owl, leaving it there, is that it can no longer be imputed against us. Therefore, while I was once religious and political, the liability I incurred for this wrongdoing no longer exists. And so there is no longer the breath or spirit of deceit within me.
I was pleased to read that there is more to ramyah than deceit. It speaks of lethargy and ineptitude, being lazy and shiftless. And what this suggests is that those who have been perfected by Matsah are committed to sharing the benefit. Having found and acted upon the means to enjoy the Covenant, we know how vital it is to work with Yahowah to convey what we have learned.
Serving with God is so germane to our relationship, it’s hard to imagine otherwise. It is the most rewarding and beneficial job on Earth.
Affirming that Dowd deployed ramyah expecting us to appreciate the fact that a relationship has very little value if we don’t contribute to it, he goes all in with this concept, taking it much further than I would have thought…
“For by example (ky – because by contrast), when I was inactive and uncommitted, silent, deaf, and dumb (charash – when I was for a time unwilling to listen or write, speak or take action, holding my tongue and pen without a plan or purpose (hifil perfect)), my very essence and potential, my backbone and vigor, indeed, my potential as a human, and the importance of my life (‘etsem ‘any – my skeleton and substance, my legs and limbs, my bones and body; from ‘atsam – vast potential, numerous opportunities, strength and might) was wasted and degraded (balah – was squandered and decayed, disintegrating and decomposing (qal perfect)) through my groaning, moaning, roaring, and shouting (ba sha’agah ‘any – as a result of my guttural complaints, disapproving utterances, screaming and blaring) throughout the day (kol ha yowm – every day).” (Mizmowr / Song / Psalm 71632:3)
While I did not expect to read this coming from Dowd’s pen, especially since he is using himself as an example, he is nonetheless correct in his analysis. People who don’t contribute to the greater good, who don’t listen to and serve alongside the Almighty, wither and die. Without learning and working, we squander our potential, degrade our character, and lose the very essence of what it is to be human. Just as we develop our backbone and character by making an effort and then overcoming challenges, religious and political parasites degrade the planet by their presence.
It is also true that complainers are miserable people. Stop moaning and groaning, sniveling and shouting, and do and say something worthwhile.
As we press ahead, Dowd is being remarkably transparent. His admission is something that I have long known about him as well as Moseh. Over the course of 40 to 60 years, they broke down and wore out. I suspect that it was also true with Shamuw’el and ‘ElYah, Yasha’yah and Yirma’yah.
Representing God is not easy. Yahowah has very high expectations and we don’t want to let Him down – so we work ourselves to the knub. While it is the most rewarding enterprise in the universe, it is also challenging because only a tiny fraction of those we try to awaken and guide listen, and most remain hostile.
“For day and night (ky yowmam wa laylah – because whether it was light or dark), Your hand and influence (yad ‘atah – Your power and forcefulness, You enabling nature, care, and control) have been rewarding and burdensome, at least in the sense of being pressure-packed, both honorable and heavy (kabed – distinguished and enriching, a source of pride and concern (qal imperfect)) upon me (‘al ‘any – over me).
717The vitality of what I do and say (lashad ‘any – my core strength, my grasp, and my tongue) is transformative and overwhelming, overcoming (haphak – evolving through) the wasteful desolation and burning heat (ba charabown – in the drought and lifelessness) of the summer following the harvest (qayts – of the especially scorching period after the ingathering and reaping of those who will be awakened while rising above the abhorrent). Pause now and contemplate the implications (selah – take your time and think about this for a while).” (Mizmowr / Song / Psalm 32:4)
This is an astonishing insight into the relationship Dowd enjoyed with Yahowah – as it conveys ideas we have not read elsewhere. While I can attest that Yahowah’s hand is tremendously rewarding and His influence is overwhelmingly beneficial, the mission He asked the three Zarowa’ – Moseh, Dowd, and Yada – to achieve can be burdensome at times. Most days, I’m in the saddle before sunrise and seldom leave my study working fewer than twelve to fourteen hours, seven days a week. When one’s business is advancing Yahowah’s agenda, the Shabat is prime time. Therefore, like Moseh and Dowd, the work can be everything suggested by kabed, from honorable to heavy, from pressure-packed to rewarding, both distinguishing and enriching as a source of pride and concern.
Keeping it real, conveying the humanity of it all remains one of Yahowah’s trademarks. For example, Yahowah loved and blessed ‘Abraham, Yitschaq, and Ya’aqob, but they could all be scallywags at times. God doesn’t sanitize the narrative to make anyone appear pristine. We are all flawed and inadequate implements, which makes Yahowah all the more remarkable for achieving great results in spite of us.
So that I am also being transparent, no one actually knows how to render lashad. It is only used twice, once in 718the Towrah, where it is addressing cakes. The most similar words speak of our grasp and our tongues and, thus, what we do and say. And this brings us to haphak, which can convey the positive idea of being transformed or the negative realization of being overwhelmed. Was Dowd evolving or being overcome?
And that, my friends, was the easy part. What Dowd said next was particularly difficult to process. What are we to make of this pronouncement?
“The vital nature of what I do and say (lashad ‘any) are transformative and overwhelming, helping to overcome (haphak) the wasteful desolation and lifelessness (ba charabown) during the summer following the harvest, the scorching period after the ingathering of those destined to rise above the abhorrent (qayts). Pause now and consider the implications (selah).” (Mizmowr 32:4)
After struggling to translate the words themselves, I struggled to deal with them. At first, I thought that our King was revealing that the results of the Shabuw’ah Qatsyr would be exceedingly disappointing, lifeless, and wasteful. In that my job as the final Zarowa’ is to cultivate this harvest, that was disappointing.
But, upon further contemplation, that isn’t what Dowd was witnessing or suggesting. What horrified him was what will occur after the Spring Harvest of Shabuw’ah as Israel moves into the summer of our discontent. Death will become commonplace. The Earth will be wasted. Men will be appalling. The Time of Ya’aqob’s Troubles will be worse than can be imagined, more devastating than the Holocaust, especially for Jews. This is what the Messiah wanted us to consider.
I have made a point on numerous occasions that many of the titles and attributes ascribed to Yahowah, to Dowd, and even to Yada are feminine. These include Zarowa’ and 719‘Adamah Parah, Yahowah’s name and God’s Ruwach | Spirit. And now, here is another – yad | hand and influence. This is relevant for many reasons, including the fact that Yahowah has a paternal and maternal nature. God perceives and projects the relative advantages and strengths of men and women. In this way, God is like the men he conceived with XY chromosomes, giving us the ability to express ourselves harshly or nurturingly, rationally or emotionally.
Dowd has previously admitted that he had made more mistakes than he had hair on his head, so this is nothing new. And this is one of the attractions to Yahowah. We do not need to be perfect to serve alongside God. If we do our best, He’ll take it from there.
“My offenses for having missed the way and gone astray (chata’ah ‘any – my transgressions as a result of having been wrong), I have acknowledged and made known to you (yada’ ‘atah – I am aware and you are familiar), and my political failures and malfeasance (‘awon ‘any – my wrongdoing and liability associated with bending, corrupting, or perverting the facts), I did not cover up or conceal (lo’ kasah – I did not hide).
I said (‘amar – I announced), ‘I express and then throw (yadah – I will acknowledge and hurl) my guilt and rebelliousness (pesha’ ‘any – my faults and offenses) unto Yahowah (‘al la Yahowah),’ and You (wa ‘atah) lifted up and carried away (nasa’ – You removed) the offensive nature of my guilt (‘awon chata’ah ‘any – the misguided and inappropriate statements and decisions I’ve made). Pause now and contemplate the implications (selah – take your time and think about this for a while).” (Mizmowr / Song / Psalm 32:5)
The reason I do not think that Dowd was confessing his wrongdoing to Yahowah but, instead, to us, is because these lyrics were written for our benefit – for us to 720understand what he means to our lives. So, this is far more than Dowd’s way of reminding us that he made his share of mistakes because he also embodies the wayward nature of Israel. Further, while God may have initially been aware of Dowd’s imperfections, He chose not to see His Son’s failings – often calling Dowd both right and vindicated.
The reason Yahowah was able to see past His Son’s indiscretions is twofold. First, since God is not constrained by time, He is able to perceive Dowd as the man who would fulfill Matsah, where he was also perfected by the expunging of his guilt. And second, Dowd was enveloped in the Ruwach Qodesh | Set-Apart Spirit, whose Garment of Luminosity would have made him appear perfect.
There are three additional ways to view this pronouncement in harmony with the Psalm as a whole – all of which are far more meaningful than what we have considered thus far. First, as I have suggested, Dowd embodies and represents the good and bad of Yisra’el. He is Israel. So, when he confesses religious and political guilt, he is acknowledging that his people were a mess and in need of a good scrubbing.
Second, by agreeing to accept the religious and political guilt of the Covenant Family and carry it off to She’owl during UnYeasted Bread, Dowd was burdened with his people’s chata’ah, pesha’, and ‘awon. And the weight of it would have been overwhelming, just as he has stated.
Thereby, Dowd is also acknowledging Yahowah’s role in Matsah. The only way for his soul to have been burdened with our guilt, in addition to his own, to have carried it into She’owl, and for that plan to suffice to perfect him and us, is for Yahowah to have orchestrated all of it from beginning to end. Therefore, Dowd is announcing that Yahowah contributed to removing the guilt which was carried away, both his and Yisra’el’s, 721whom he represents. Simply stated: Father and Son worked together to deliver the benefits of the Covenant.
Third, men do not wake up one morning and tell God that they want to accept everyone’s guilt, be slaughtered, and then go to Hell. But since the Messiah perceived the need to do all three, decided this was appropriate, volunteered for the mission, convinced God that it was the right decision, earned his Father’s unconditional support, and then not only witnessed what he would endure, but wrote about it so that we might know and benefit, he had some really good reasons. And some of these are expressed in this Mizmowr, which is to say that he had made his share of mistakes and Israel was a religious whore.
Since he was king, Dowd felt responsible, and he recognized that something needed to be done or there would be hell to pay. Having studied the Towrah, he realized that his highest calling was to fulfill Pesach, Matsah, and Bikuwrym. Not only would he earn his Father’s admiration and save his people from themselves, he would earn our respect, making it possible for him to lead us through time. In this way, a brilliantly inspired and articulate King became the perfect leader of men.
Returning to the opening line of this Mizmowr – becoming circumspect to understand Dowd – I have an important message. Dowd’s testimony throughout the Psalms, coupled with the proclamations of the Prophets, make it obvious that Dowd, as the Son of God, fulfilled the Spring Miqra’ey. And while I was the first, and still only, individual over the millennia to accept and share this realization, I was hesitant initially – even though it is so well attested. However, until such time as I could explain how he came to recognize his role, why he volunteered, and why Yahowah not only allowed it, but endorsed His Son’s decision, I had to hold these cards, a royal flush in hearts, close to my chest until about a year or so ago.
722That said, since this is volume three of the Coming Home series, assuming you have read A Voice and Messiah prior to Beloved, you are cognizant of how I was able to deduce these answers. And as a result, I was finally at liberty to share the greatest discovery in human history. In this light, I bring you Dowd’s next exhortation – one which is near and dear to my heart…
“Therefore, upon this (‘al zo’th – regarding this), let’s choose on our own initiative to ponder the implications of intervention (palal – apart from societal influences, and of our own volition, let’s provide a sound argument and justification to intercede and for mediation to resolve the rift in the agreement (hitpael imperfect jussive)).
Concerning this time which is approaching (la ‘eth – near this period), everyone who is devoted to You (kol chasyd ‘el ‘atah – all who are Godly, loyal, and dedicated to You) and who are set apart and distinct, separated from others (raq – surely, but to the exclusion of the vast majority), will discover, encounter, and experience (matsa’ – you will learn about and discover, obtain the benefit of and be located within) the torrential outpouring (la sheteph – the approaching and overwhelming effusion and inundation) of the great and abundant (rab – plentiful and extensive) waters (maym).
Concerning this (‘el huw’ – in reference to this), they will no longer be stricken by the plague or be driven away (lo’ naga’ – they will no longer be assaulted or destroyed (hifil imperfect)).” (Mizmowr / Song / Psalm 32:6)
Throughout the Towrah, the only case for intervention is presented in concert with the Mow’ed Miqra’ey, notably on Pesach, with the lamb, but also with the instructions pursuant to Shabuw’ah, Taruw’ah, and Kipurym where a Ram, Bull, and Goat serve in this capacity. Since we have 723read this as Dowd speaking to us about what he was prepared to achieve, do you suppose he wants us to consider the case he has made and the resulting implications for interceding on behalf of the Covenant Family during the Spring Miqra’ey? Or is he now addressing another Mow’ed | Restoring Witness – say Taruw’ah?
The case for Trumpets begins with the realization that the souls gleaned on this occasion will have become harvestable members of the Covenant Family as a result of capitalizing upon what Dowd achieved during Chag Matsah. This perspective is consistent with what we read in 32:1 and 2…
“A Poem of circumspection for understanding the lyrics presented by (maskyl la) Dowd (Dowd). Delighted by the favorable outcome of being blessed by advancing along the path leading to the benefits of the relationship, and happy to reveal the way to get the most out of life (‘ashry), is the one whose guilt from having been defiant and rebellious (pesha’) has been lifted up and carried away (nasa’), whose offenses against the standard for having missed the way and having gone astray (chata’ah) are hidden and concealed (kasah). (Mizmowr 32:1)
Pleased and fortunate, blessed by advancing along the correct path leading to the benefits of the relationship (‘ashry) is the man (‘adam) to whom (la huw’) Yahowah (YaHoWaH) does not impute or consider (lo’ chashab) guilt or injustice as a result of twisting and distorting the truth (‘awon), and in whose breath and spirit (wa ba ruwach huw’) there is no deceit, lethargy, or ineptitude (‘ayin ramyah).” (Mizmowr 32:2)
The idea of the Messiah addressing his people’s second chance on Taruw’ah for the resolution of guilt through the sacrifice of the Red Heifer takes shape with the 7243rd statement in this Song. Dowd speaks of Israel’s prolonged period of being deaf, dumb, and inactive regarding Yahowah, himself, the Miqra’ey, and Beryth. The lives of his people would be squandered and degraded as they moaned and groaned over their fate every day and in every way. Speaking as Yisra’el, the Messiah says…
“For by example (ky), when I was inactive and uncommitted, silent, deaf, and dumb (charash), my very essence and potential, my backbone and vigor, indeed, my potential as a human, and the importance of my life (‘etsem ‘any) was wasted and degraded (balah) through my groaning, moaning, roaring, and shouting, my guttural complaints and disapproving utterances (ba sha’agah ‘any) every day (kol ha yowm).” (Mizmowr 32:3)
Dowd is speaking to Yisra’elites, who will have survived the Time of Ya’aqob’s Troubles, beginning in the late Spring on Shabuw’ah 2026 and continuing through the Summer in which things heat up against God’s People. This time of wasteful desolation and lifelessness in the aftermath of the Qatsyr | Harvest on the Promise of Seven is resolved when the remaining mortal remnant of Yisra’el listens to the essential nature of what Dowd has written and accepts what he has done for his people…
“The vital nature of what I do and say (lashad ‘any) is transformative and overwhelming, helping to overcome (haphak) the wasteful desolation and lifelessness (ba charabown) during the summer following the harvest, the scorching period after the ingathering of those destined to rise above the abhorrent (qayts). Pause now and consider the implications (selah).” (Mizmowr 32:4)
If speaking for himself, there was no point in time when the King acknowledged his rebelliousness or tossed it at Yahowah. Dowd made mistakes, but he was never 725religious or offensive in his relationship with God. But, when we view the Messiah representing Israel, then there is a moment in time when they will have the opportunity to admit that they have been wrong and to then hurl their guilt at the provision Yahowah will be providing. This is the express purpose of the cleansing waters and purging flames associated with the sacrifice of Dowd’s Basar | Herald as the ‘Adamah Parah | the Productive Man of the Earth. Every offense will be carried away and removed, including the nation’s prior propensity to have been political and religious…
“My offenses for having missed the way and gone astray (chata’ah ‘any), I have acknowledged and made known to you (yada’ ‘atah), and my political failures and malfeasance (‘awon ‘any), I did not cover up or conceal (lo’ kasah). I said (‘amar), ‘I express and then throw, acknowledge and hurl (yadah), my guilt and rebelliousness, my faults and offenses (pesha’ ‘any), unto Yahowah (‘al la Yahowah),’ and You (wa ‘atah) will lift up and carry away, completely removing (nasa’) the offensive nature of my guilt, all of my misguided religiosity, and my inappropriate political decisions that I have made (‘awon chata’ah ‘any). Contemplate what this means now (selah).” (Mizmowr 32:5)
With all of this in mind, our King is encouraging the remaining vestige of his people to step away from the religious and political allegiances that have led to them being demeaned, degraded, and assaulted. They finally take the initiative to contemplate God’s intervention during Yowm Taruw’ah. Those who missed the Laqat | Gleaning the prior evening on September 23rd, 2033, and now have witnessed the corporeal manifestation of ha Satan | the Adversary bludgeon Yada, the final Witness, to death, and are listening to and observing what ‘ElYah and Yahowah are doing surrounding the sacrifice of his bloody basar | body, are being provided with the last opportunity to come 726clean. At this moment, Yahowah will be unleashing a torrent of water from beneath the Temple Mount and then igniting towering flames, which will protect the set apart from the plague of death that has come to kill them…
“Therefore, regarding this (‘al zo’th), let’s choose on our own initiative to ponder the implications of intervention, and apart from societal influences, let’s seek to understand the justification for interceding to resolve the rift in the relationship (palal).
Concerning this time which is approaching (la ‘eth), everyone who is devoted to You, all who are now Godly, dedicated, and loyal to You (kol chasyd ‘el ‘atah) and who are set apart and distinct, separated from the majority (raq), will discover, encounter, and experience, benefiting by being located within (matsa’), the torrential outpouring and effusive inundation (la sheteph) of the tremendous and abundant (rab) waters (maym). Because of this (‘el huw’), they will no longer be stricken by the plague or be driven away, neither assaulted nor destroyed (lo’ naga’).” (Mizmowr 32:6)
This is the time to bask in Yahowah’s fiery Light, to listen to His Voice resonate within our souls, and to dance in His living waters. It is the time to end the Time of Israel’s Troubles. This is the Yowm Taruw’ah sacrifice of the ‘Adamah Parah. The Adulterous Woman is now ready to reengage with God and King.
Our Messiah’s impassioned plea for his people is to come clean. This will be the last opportunity to resolve their religious and political guilt and to heal the rift in the relationship. It is time to step away from religion and politics and let Yahowah and Dowd rid the planet of their ill effects.
Therefore, Dowd has transitioned from presenting himself as our savior to representing the people who need what he is offering. He is presenting himself as Yisra’el 727and explaining what must occur for his people to celebrate his return – now just ten days away. Yowm Taruw’ah on the Shabat of Saturday, September 24th, 2033 / the 1st day of the 7th month in year 6000 Yah, is an occasion for celebration.
By striking the ‘Adamah Parah on this occasion, Satan will have sealed his fate, as will the Muslims, who, as part of Allah’s demonic death cult, will have murdered Jews for him. They will be dispatched to She’owl, their lifeless bodies incinerated in the flames and washed away in the process. Yisra’el is now safe. Even better, the surviving remnant is now prepared to enter Yahowah’s presence, doing so for the first time since they last parted 3,480 years ago…
“You are a protective covering for me, sheltering me (‘atah seter la ‘any – You fortify and dwell with me, concealing me) from trouble, from the Adversary, and from unfavorable circumstances (min tsar – adversaries, adversity, anguish, and aggravation). You guard and protect me, keeping me safe (natsar ‘any – You watch over me, maintaining my security). You surround me (sabab ‘any – You encompass me) with exuberant expressions, shouts, and songs (ron – with exhortation and encouragement) of deliverance (palat – of security). Think about why this is appropriate (selah – consider the implications).” (Mizmowr / Song / Psalm 32:7)
The ‘eth tsar | time of troubles is over. The celebratory Homecoming and Family Reunion is now inevitable. It is time for Yisra’el to sing along with her most accomplished lyricist and songwriter – the Messiah and King, the Son of God and Savior, Dowd. It is only appropriate since Yahowah loves the voice and lyrics of His Son.
And it is the Son of God, our Messiah and King, who did this very thing. But now, we are listening and learning…
728“I will impart insights and understanding to you (sakal ‘atah – I will teach you how to be prudent and succeed) and teach you, instructing and directing you (wa yarah ‘atah – and I will guide you) in the way (ba derek – in the path) which you should walk (zuw halak – that you should go). I will advise and counsel you (ya’ats ‘al ‘atah – I will share the plan with you) with my vision and understanding (‘ayn ‘any – with my perceptions and perspective regarding my appearance and form).” (Mizmowr / Song / Psalm 32:8)
While Moseh was superb, no one did this better than our Counselor and King. And this is largely because Dowd was, first and foremost, an outstanding student – one who was accomplished at accomplishing what he learned. And since Yahowah chose, supported, loved, and touted him above all others, wouldn’t it behoove us to follow his example and heed his advice?
As is typically the case, there is more to learn when we scratch well beneath the surface. For example, sakal speaks of succeeding by being prudent about the path to God. This is why this book, among many others under the Yahowah brand, is so illuminating. There are thousands of previously unheralded insights into the things that matter most woven into these pages.
Also noteworthy, yarah is the actionable root of Towrah. It speaks of a source from which guidance flows regarding directions and instructions, providing guidance and teaching.
There is but one path to walk from the material world to Yahowah’s presence in Shamaym – and it is through the Mow’edym | Restoring Witnesses Dowd and Yada have and will fulfill. The advice and counsel of our King is to follow him, especially since he opened the Door to Life for us, perfected us so that we can enter God’s Home, and then signed our adoption papers for Covenant Membership.
729Also meaningful, Dowd wants us to see these things from his perspective and to grow in understanding as a result. By using ‘ayn, he is even expecting that we will be able to visualize him as our Shepherd and the Lamb, as Messiah and King, and as the Son of God and Savior.
But not everyone will play along. There are far too many donkeys among us…
“Do not be like (‘al hayah ka) a stallion or swallow (suws – proud of one’s prowess or birdbrained), especially like a donkey (ka pered – like a mule and ass with a stubborn and nasty disposition), without understanding (‘ayn byn – unable to reason or make rational connections to comprehend). Even with bridle and rein (ba meteg wa resen), his yearnings and desires (‘ady huw’) must be restrained and held in check (la balam – must be curbed and muzzled) or it will not stay near you (bal qarab ‘el ‘atah).” (Mizmowr / Song / Psalm 32:9)
Stallions are proud, birds have wee-little brains, and donkeys can be asses with irascible dispositions, kind of like some people I know – as did Dowd. So, his advice, and mine, is to check your attitude at the door and stop acting like jackasses. Open your mind and start thinking. Understanding alone will lead you to God and it is not possible in a calloused heart or constipated brain.
So let’s be clear, when it comes to the Covenant Relationship and the Promised Land, Yisra’el and Yahuwdym have been flight risks and are prone to stray for long periods of time. It’s time to change and become receptive to Yahowah leading and Dowd’s leadership.
This Mizmowr is a prime example. Its brilliance has gone unseen for three millennia and its lyrics have fallen on deaf ears. Without byn | making the connections between things to comprehend their relationship and meaning, we would have remained among the many who do not understand. And for them, there is an annoying 730pattern…
“Numerous and abundant (rab – great and intense) is the mental anguish and emotional suffering (mak’ob – are the grief, pain, and unhappiness) of the wickedly unrighteous and criminally guilty (rasha’ – the condemnable). But the one who trusts and relies, placing confidence (wa ha batach – who is bold and confident) in Yahowah (ba Yahowah), He surrounds and envelops (sabab – He encircles and shields, consistently and continually, intensely and dramatically, enclosing (poel imperfect energic nun)) in loyal love, unremitting kindness, wonderful benefits, tremendous favors, and devotion (chesed – affection and benevolence).” (Mizmowr / Song / Psalm 32:10)
No one knew this better than the prophet who sang these formidable and cerebral expressions. When we humans act upon religious influences, political demands, or emotional impulses, we suffer the consequence. The criminal and counterfeit nature of religion feeds upon itself, devouring all that is good and right in the process. It is only by disassociating from the controlling and degrading ways of man that we can come to know the love of God. He is ready, even eager, to surround His Children in unremitting kindness while showering them with tremendous favors. But first, we must start using His name and then come clean. Yahowah does not respond to abhorrent names or embrace human malfeasance.
It is by being right about Yahowah that we earn the right to sing with Him. And the first step in that direction is an open mind and positive attitude. God does not associate with miserable people.
“Those who are right (tsadyq – the correct and vindicated) rejoice with Yahowah (samach ba Yahowah – delight in Yahowah) and are glad, displaying a positive attitude (wa gyl – enjoying the favorable circumstances).
731So, You should want to shout for joy (wa ranan – choose to sing a joyful tune (hifil imperative)), all whose judgment, thinking, and motivations are correct and straightforward (kol sashar leb – everyone whose inclinations and disposition is on the level, upright, and honest, showing integrity).” (Mizmowr / Song / Psalm 32:11)
He’s God, and He is really smart. No matter how crafty someone may perceive themselves, they cannot fool the Almighty. Just as He does not associate with depressing people or religious scum, He has no tolerance for those who are not straightforward, on the level, upright and honest. To be with God, act like Him.
To sing from the same songbook as our Messiah and King, we find ourselves knowingly and joyfully proclaiming his lyrics…
“A Poem of circumspection for understanding the lyrics presented by (maskyl la) Dowd (Dowd). Delighted by the favorable outcome of being blessed by advancing along the path leading to the benefits of the relationship, and happy to reveal the way to get the most out of life (‘ashry), is the one whose guilt from having been defiant and rebellious (pesha’) has been lifted up and carried away (nasa’), whose offenses against the standard for having missed the way and having gone astray (chata’ah) are hidden and concealed (kasah). (Mizmowr 32:1)
Pleased and fortunate, blessed by advancing along the correct path leading to the benefits of the relationship (‘ashry) is the man (‘adam) to whom (la huw’) Yahowah (YaHoWaH) does not impute or consider (lo’ chashab) guilt or injustice as a result of twisting and distorting the truth (‘awon), and in whose breath and spirit (wa ba ruwach huw’) there is no deceit, lethargy, or ineptitude (‘ayin ramyah). (Mizmowr 32:2)
732For by example (ky), when I was inactive and uncommitted, silent, deaf, and dumb (charash), my very essence and potential, my backbone and vigor, indeed, my potential as a human, and the importance of my life (‘etsem ‘any) was wasted and degraded (balah) through my groaning, moaning, roaring, and shouting, my guttural complaints and disapproving utterances (ba sha’agah ‘any) every day (kol ha yowm). (Mizmowr 32:3)
The vital nature of what I do and say (lashad ‘any) is transformative and overwhelming, helping to overcome (haphak) the wasteful desolation and lifelessness (ba charabown) during the summer following the harvest, the scorching period after the ingathering of those destined to rise above the abhorrent (qayts). Pause now and consider the implications (selah). (Mizmowr 32:4)
My offenses for having missed the way and gone astray (chata’ah ‘any), I have acknowledged and made known to you (yada’ ‘atah), and my political failures and malfeasance (‘awon ‘any), I did not cover up or conceal (lo’ kasah).
I said (‘amar), ‘I express and then throw, acknowledge and hurl (yadah), my guilt and rebelliousness, my faults and offenses (pesha’ ‘any), unto Yahowah (‘al la Yahowah),’ and You (wa ‘atah) will lift up and carry away, completely removing (nasa’) the offensive nature of my guilt, all of my misguided religiosity, and my inappropriate political decisions that I have made (‘awon chata’ah ‘any). Contemplate what this means now (selah). (Mizmowr 32:5)
Therefore, regarding this (‘al zo’th), let’s choose on our own initiative to ponder the implications of intervention, and apart from societal influences, let’s seek to understand the justification for interceding to resolve the rift in the relationship (palal). Concerning 733this time which is approaching (la ‘eth), everyone who is devoted to You, all who are now Godly, dedicated, and loyal to You (kol chasyd ‘el ‘atah) and who are set apart and distinct, separated from the majority (raq), will discover, encounter, and experience, benefiting by being located within (matsa’), the torrential outpouring and effusive inundation (la sheteph) of the tremendous and abundant (rab) waters (maym). Because of this (‘el huw’), they will no longer be stricken by the plague or be driven away, neither assaulted nor destroyed (lo’ naga’). (Mizmowr 32:6)
You are a protective covering for me, sheltering me, fortifying me while now dwelling with me, protecting me (‘atah seter la ‘any) from trouble, especially from the Adversary, and from unfavorable circumstances (min tsar). You guard and protect me, keeping me safe (natsar ‘any). You surround me (sabab ‘any) with exuberant expressions, shouts, and songs (ron) of deliverance (palat). Think about why this is appropriate (selah). (Mizmowr 32:7)
I will impart insights and understanding to you (sakal ‘atah) and teach you, instructing and directing you, guiding you (wa yarah ‘atah) in the way (ba derek) which you should walk (zuw halak). I will advise and counsel you (ya’ats ‘al ‘atah) with my vision and understanding, my perceptions and perspective, particularly regarding my appearance (‘ayn ‘any). (Mizmowr 32:8)
Do not be like (‘al hayah ka) a stallion or swallow, overly proud or birdbrained (suws), especially like a donkey with a nasty disposition (ka pered), without understanding, unable to form rational associations to comprehend (‘ayn byn). Even with bridle and rein (ba meteg wa resen), his yearnings and desires (‘ady huw’) must be restrained and held in check (la balam) or it will not stay near you (bal qarab ‘el ‘atah). (Mizmowr 32:9)
734Numerous and abundant (rab) is the mental anguish and emotional suffering (mak’ob) of the wickedly religious and criminally political (rasha’). But the one who trusts and relies, placing confidence (wa ha batach) in Yahowah (ba Yahowah), He surrounds and envelops (sabab) in loyal love, unremitting kindness, wonderful benefits, tremendous favors, and devotion (chesed). (Mizmowr 32:10)
Those who are right (tsadyq) rejoice with Yahowah (samach ba Yahowah) and are glad, displaying a positive attitude (wa gyl). So, You should want to shout for joy (wa ranan), all whose judgment, thinking, and motivations are correct and straightforward (kol sashar leb).” (Mizmowr / Song / Psalm 32:11)
From the Messiah’s lips to our minds, through our eyes into our hearts, may the words of the Prophet and King resonate within your soul.